We do not have the
original New Testament today, but manuscripts that have come down to us, copies
of the original writings. What we have today is a translation or, to be more
precise, about seventy extant English translations of the Greek texts. Some
preachers and Christians today possess varying degrees of knowledge of Greek,
while many others have no knowledge at all. I am reading more articles of late
regarding a knowledge of Greek that very much disturb me. While I agree with a
number of the statements being made such as, "…one does not have to know Greek
to be saved…," "…a beginner Greek student pretending to be a Greek scholar is
dangerous," etc., I do not agree with the sentiment in general being expressed.
Also, I find fault with only mentioning possible objections to a knowledge of
Greek, while not mentioning any of the attendant benefits. Upon reading some of
this material, one would think it is a sin to be conversant with New Testament
Greek and to use it in the pulpit, such is unthinkable! I am watching for a
return of the old, "God guided the translators of our translations and we must
not attempt to do any Greek exercises, albeit cautious, ourselves." One member
argued thus with me, "The King James is from God and man today has no business
involved with the Greek." I am especially alarmed to read what I am from the key
board of some preachers, warning others to beware of any who use Greek in their
teaching.

The Greek New Testament. The Greek found in the New Testament is an
interesting study. Of all languages, Greek is most impressive. It is the
language that the Holy Spirit elected to use to articulate the last will and
covenant of God to man. Greek, in its formative stages, can be traced back to
about 1500 B.C. However, most think of Homer and the 900 B. C. period Greek.
Dana and Mantey wrote of the Greek language in general, "Greek is the most
literary of all ancient languages" (A manual Grammar of the Greek New
Testament, pg. 3). The period between 300 B.C. and 300 A. D. generally
represents the stage of the Greek language that is of the most concern to the
serious Bible student. It is the Greek of this period that is referred to as
Koine or universal. Papyri documents and letters indicate that a portion of the
Greek grammar in which the New Testament was written was a general or widely
used language. In actuality, the grammar and vernacular of the New Testament
consists of both koine and classical Greek (a fact not often stated). Many New
Testament books present common or general Greek (books such as Mark, First and
Second Peter) and others, such as Acts, Luke, Hebrews, and the epistles of Paul
provide an example more typical of classical or formal Greek than the Greek seen
in the papyri writings. In addition, the Greek making up the New Testament
possesses, in some cases, peculiarities in vocabulary and grammar, another fact
not always admitted. Some Greeks through the years have taken my Online Greek
Course and they and I have compared some of the characteristic grammar
differences between the Greek of the New Testament, Koine in general, and
"modern" Greek. This is why the grammar of the New Testament to some extent is a
restored grammar.

Some
glory in marginal literacy. It seems we are seeing a resurgence of
the old, "Ignorance is godliness" thinking and, "…the learned are all atheists,
beware!" Allow me to immediately say that secular education can be dangerous if
it causes one to rely on it and reject God’s wisdom (I Cor. 1-4). However, the
thinking that a workable knowledge of Greek is a disadvantage and liability is
rooted in shallowness of thought and arrested intellectual development. Let me
clearly say that God expects man to acquire a certain amount of literacy. Hear
Paul:

Regarding literacy, we are
reminded of the man from Ethiopia. The historian wrote thus:

"Was returning,
and sitting in his chariot read Esaias the prophet. Then the Spirit said unto
Philip, Go near, and join they to this chariot. And Philip ran thither to him,
and heard him read the prophet Esaias, and said, Understandest thou what thou
readest?" (Acts 8: 28-30).

Hence, literacy or the
ability to read is seen in this case and also the matter of comprehension or
understanding what is being read. (I concede spiritual comprehension is
primarily meant, but literacy is also involved.)

The New Testament is comprised of individual words given by the Holy Spirit
(I Cor. 2: 13). These words are positioned in Greek grammar (features and
constructions that influence meaning) and the grammar is situated in syntax (the
relationship between words, phrases, and clauses and how they influence one
another). Greek Nouns involving cases and declension, verbs in their various
conjugation forms and other grammatical particulars provide the setting whereby
the idea and meaning of a word, group of words, or general syntax can be
determined and ascertained. This has been the work of translators and also the
exercise of Greek students in considering the Greek words and grammar provided
by the Spirit. One with even an elementary knowledge of New Testament Greek
marvels in the precision and beauty of the language God selected to convey His
last will to man. Greek Grammarian A. T. Robertson wrote thus of the Greek of
the New Testament:

"Most perfect
vehicle of human speech thus far devised by man is the Greek" (The Minister
and His Greek New Testament, pg. 28).

Notwithstanding, some
today view one who has a working knowledge of Greek as "suspect," to say the
least. At most, such a one is considered "…as a false teacher and deceiver of
the common man." Again, I acknowledge that Greek can be misused and that it is
not to be presented in a manner to promote an esoteric climate. I would also be
the first to say that the common problem is not the absence of the knowledge of
Greek, but basic honesty in reading and applying English translations. However,
I will now make a statement with which many will disagree (see addendum) and
that is, without a knowledge of Greek grammar, one is limited as to the
gradation of knowledge they attain! Put another way, a working knowledge of
Greek grammar opens the door to a greater degree of study and understanding
ability.

A.T. Robertson issues some challenging statements in his work, The
Minister and His Greek New Testament, statements, I might add, with which I
agree. I offer some quotations in an effort to challenge some today who engage
in deprecating a knowledge of Greek.

"I do not say
that every preacher should become an expert in his knowledge of the New
Testament Greek. That cannot be expected. I do not affirm that no preacher
should be allowed to preach who does not possess some knowledge of the original
New Testament…..But a little is a big per cent on nothing….This is preeminently
true of the Greek New Testament.

There is no sphere of
knowledge where one is repaid more quickly for all the toil expended….But the
chief reason why preachers do not get and do not keep up a fair and needful
knowledge of the Greek New Testament is nothing less than carelessness, and even
laziness in many cases….(pg. 15, 16).

Robertson concludes some
of his remarks by saying, "The preacher who ridicules word-studies merely
exposes his own ignorance" (Ibid., pg. 22). Yet, the attacks, suspicion,
and assignment of bad motives continue. Some capable men who have been dedicated
students of the Book and, yes, New Testament Greek, are looked over for those
who disparage these capable men and present themselves as some how unusually and
favorably endowed of the Holy Spirit.

The very argument and
appeal that studying Greek and the appropriate introduction of Greek into one’s
studies and presentations is automatically disadvantageous is essentially
flawed. Granted, there are abuses and misuse, however, why would we think that a
knowledge of the Greek text is not an advantage and does not present higher
levels of study and more thought provoking teaching? The old, "If one must
resort to Greek, one has a weak position" and "If Greek is mentioned, one is
rejecting the English" are statements characterized by ignorance.
Notwithstanding, such thinking persists. One of the first things that I did upon
becoming a Christian was start a study of Greek grammar. I received very little
encouragement, but I was told many times that I should not do such. I have now
studied Greek for over forty years and taught it for over twenty, still I
encounter fatuous thinking, such as I am addressing.

Practical application of Greek. The practical application of Greek is
basically seen in Greek word study and careful grammatical exegesis. I
personally almost never engage in a study of a biblical topic without such a
study involving Greek word consideration and usually a more serious view of
Greek grammar. All Bible classes that I teach involve a study of pertinent Greek
grammar. According to some, I should repent for such a practice.

I shall now present two
examples, the first is simple and most of the same truths can be reached from
seriously considering a good English translation. The second instance involving
I Corinthians 7: 15 is a little more graduated and illustrates how familiarity
with Greek not only enforces a good English translation, but actually does
clearly present information that is highly informative in arriving at the
resident truth and in refuting extant error regarding the verse.

Consider Paul’s statement
to the Christians residing at Thessalonica:

"Prove all things; hold
fast that which is good" (I Thes. 5: 21, Greek: panta de dokimazete to kalon
katechete).

The Greek word for "prove"
is domimazo (the word in our verse has a different grammatical posture; hence,
while the same word, the spelling differs) and it means, "To test, prove, etc."
(Expository Dictionary of New Testament Words by W. E. Vines). Some
insert "…with the expectation of approving," as this seems to be the fundamental
idea in I Thessalonians 5: 21 (Ibid.) The word dokimazo is rendered
"discern," "approvest,""examine," and "trieth" (Lk. 12: 56, Rom. 2: 18, I Cor.
11: 28, I Thes. 2: 4). Dokimazo in the expression "prove all things" (panta de
dokimazete) is second person, plural, present tense, imperative mood, and active
voice. Hence, "prove all things" is not an option but an actual command,
required of the Christian (imperative mood shows this). The fact that the tense
is present indicates it is an ongoing command.

Now consider Paul’s
statement in I Corinthians 7: 15:

"But if the
unbelieving depart, let him depart. A brother or a sister is not under bondage
in such cases: but God hath called us to peace."

There is much controversy
regarding this verse and a myriad of consequent views. I Corinthians 7: 15
contains what has been called "the Pauline Privilege." Many religionists tell us
that there are two allowable cases for divorce and remarriage when there is a
living mate. Adultery and desertion, they explain based on Matthew 5: 32, 19: 9,
and I Corinthians 7: 15. Is Paul actually introducing a second reason?

Paul is addressing the
situation of a believer and unbeliever being married (vs. 12-16). Hence, there
is immediate restriction and limit regarding an application of "not under
bondage." Also, remarriage is not even being discussed in the passage. "Not
under bondage" is from the Greekdedoulotai. The
grammar posture of dedoulotai is "3 person, singular,
perfect tense, indicative mood, and passive voice" (Analytical GreekLexicon, pg. 85). The perfect tense is, "…the tense is thus double;
itimplies a past action and affirms an existing
result" (Moods and Tenses inNew Testament Greek,
by Ernest Burton, pg. 37). If "bondage" means marriage, as some insist, Paul is
saying the believer is not and has not ever been in bondage (married?). Paul has
argued that the believer is bound (marriage bond) to the unbeliever (vs. 12,
13). Deo, the word for the marriage bond, is used 44 times (see Rom. 7: 2, I Cor.
7: 27, 39). However, deo is not used in verse 15. Also of interest in
establishing the exact scenario of the verse, "depart" is chorizetai and is
present tense (ibid., pg. 440).

Are some issuing all these
warnings about "Greek-itis" out of ignorance, because of perceived and actual
dangers regarding Greek in the hands of a tyro or do some of them hold error and
do not want the devastating destruction that a good knowledge of the scriptures
and Greek can place on them?

Rather than obscuring and
contaminating truth, a good knowledge of New Testament Greek fully and in detail
reveals the truth. Take, for example, Jesus’ statement in John 3: 16, the proof
verse to teach salvation by faith only and once saved, always saved:

"16: For God so
loved the world, that he gave his only begotten Son, that whosoever believeth in
him should not perish, but have everlasting life" (John 3).

The verse says, "...that
whosoever believeth in him should not perish..."
"Perish" is an antonym for "everlasting life." The negation "should notperish (KJV, me apoletai) is literally translated "may not perish"
(Marshallin Nestle's Interlinear Greek-English New
Testament). This lack ofpermission to perish,
however, is conditional (see later).

The opposite of perish is,
"...have everlasting life." There shall only betwo
classes of individuals, "And these shall go away into everlastingpunishment: but the righteous into life eternal" (Matt. 25: 46, aionios,everlasting, is applied to both the saved and lost). Jesus presents indetail the two classes (Matt. 25: 31-46). "Everlasting life" is
indicativeof the grandeur and bliss which awaits the
saved (2 Cor. 5: 1-9, Rev. 20 - 22)."Everlasting
life" is the inheritance which is reserved inheaven
for the saved (I Pet. 1: 4, Tit. 1: 2).

The condition to possessing
everlasting life is: "...that whosoeverbelieveth in
him should not perish..." Let it be immediately understood, that the
contemplated "belief" is not a dead, inactive faith (Jas. 2: 14-26). Thefaith which avails is "faith which worketh by love" (Gal. 5: 6, I Jn. 5:
3)."Faith only," as such, never saved anybody (Jas.
2: 19).

Those who believe in him (present
tense) are those who live a life of acquiescence to Jesus' directives.
These who believe will then add all thevirtues (grow)
and in so doing, "…if ye do these things, ye shall never fall" (2 Pet. 1: 5-10).
However, one can elect to cease believing (Heb. 3: 12-19).

One could select about any
verse for a detailed study and would further illustrate the value of Greek
grammar.

When I became a Christian
and started to seriously study the scriptures, wanting to reach greater and
greater levels of understanding and exploration, I was told by some to, "…stop
such studies, such will only result in frustration and sin." I then inquired how
they would recommend I study (these people had been Christians for many years,
some of whom were preachers). The reply was, "Read a verse and then close your
Bible and let the Holy Spirit tell you what the verse means." Ignorance abounds
on every hand, even in the Lord’s church. A resentment toward a study of New
Testament Greek is reflective on a high level of such ignorance. It is sad that
some preachers not only have absolutely no appreciation for in-depth study that
necessarily involves linguistic exercises, but they condemn and ostracize those
who thus engage (see addendum).

A story told in a
biography by Robert Mackenzie that was originally published in 1918 has always
emotionally moved me and I would like to share it with you in closing. The
biography is about John Brown. He became known simply as John Brown of
Haddington (Haddington, Scotland). John was born in a state of poverty in 1722.
To make matters worse, John’s father died when John was eleven and his mother
soon followed, leaving John an orphan. He sustained himself by serving long
hours as a shepherd boy. John became religious at twelve years of age and
realized the need to educate himself (religion and true education go hand in
hand). He obtained some Latin books and through long, laborious hours taught
himself basic Latin. He then turned to Greek and began the same type of
assiduous study. When John was sixteen, he learned that a book store in a town
twenty-four miles away had a copy of the Greek New Testament, which he direly
wanted. He found another shepherd boy to fill in for him and John walked the
twenty-four miles and, sure enough, the book store of Alexander McColloch
possessed a copy of the Greek New Testament. John handled it, looked through it,
and highly prized it. He had worked for years in studying and teaching himself
Greek and now he actually held in his hands the epitome of all his efforts.
Biographer Mackenzie tells how on that occasion, there were several Greek
professors in the book store. They all, along with the book store owner, watched
the young boy clad in ragged cloths and obviously of a background lacking
erudition and wondered what John was going to do with the Greek New Testament.
One of the professors, Professor Francis Pringle, it is believed, asked the
bookseller to bring the copy of the Greek New Testament and placing it on the
counter said, "Boy, if you can read that book, you shall have it for nothing."
John reportedly eagerly took up the copy and read a passage to the amazement of
those in the book store. Later that same day, John resumed his work of being a
shepherd boy back in the hills of Abernethy and he continued to pursue his
studies, having now the valued copy of the Greek New Testament!

Some of the local
"learned" preachers who were too lazy to seriously engage in such studies as
characterized the poor shepherd boy John Brown of Haddington, ridiculed and
resented John’s knowledge. They accused him of being demon possessed, the devil
provided John’s outstanding knowledge, said they. John had to endure much petty
envy and malicious slander; however, he continued his course and made a number
of academic achievements which have gone done in history.

The story of John Brown of
Haddington is very motivational and upon reflecting on it through the years has
both prompted me to want to accomplish more and also has shamed me. Tears even
now come to my eyes as I relate the story of John Brown, I am so moved by his
love of knowledge, sacrifice, and determination. The hindrances and lack of
conducive circumstances, all of which he overcame are unbelievable. The story
also illustrates the prejudice and envy that even to this day too often
prevails.

Paul issued a statement
that while applicable to an attitude being discussed in the considered milieu of
I Corinthians 14, it is also applicable today. It is considered to be a shocking
and rude statement. Hear it: "But if any man be ignorant, let him be ignorant"
(I Cor. 14: 38). There were those then as well as now who glory in their
ignorance and not only resent knowledge, but attempt to circumvent it all they
can. "Increasing in the knowledge of God" at some point and on some level,
involves such study as being addressed in this material, especially on the part
of preachers whose vocation it is to study and teach the word (Col. 1: 10).

Addendum:
I am personally disgusted with much of the
prevailing ignorance and I would like to issue a challenge. Here is a
proposition, one that might need some refinement and adjustment for actual
debate: "I affirm that a knowledge of New Testament Greek is a definite asset to
a serious study of the word of God and is requisite to achieve graduated levels
of study and knowledge, all things equal and understood." I will gladly affirm
for study purposes and I will consider publishing the debate in Bible Truths.
How about it, do I have a taker? You may contact me through the "contact Don
Martin" accessed on the Site Map page).